The Bhagavad-Gita Consists Of 18 Chapters. Each Chapter Is Called A Yoga. Yoga Is The Science Of The Individual Consciousness Attaining Communion With The Ultimate Consciousness. So Each Chapter Is A Highly Specialized Yoga Revealing The Path Of Attaining Realization Of The Ultimate Truth. The First Six Chapters Have Been Classified As The Karma Yoga Section As They Mainly Deal With The Science Of The Individual Consciousness Attaining Communion With The Ultimate Consciousness Through Actions. The Bhagavad-Gita Which Comprises Chapters 23 Through 40 In The Bhishma-Parva Section Of Mahabharata.

1. SRIMAD BHAGAVAD-GITA
A SYNOPSIS BY ANEEK GUPTA
The Bhagavad-Gita Consists Of 18 Chapters. Each Chapter Is Called A Yoga. Yoga Is The Science Of The Individual
Consciousness Attaining Communion With The Ultimate Consciousness. So Each Chapter Is A Highly Specialized Yoga
Revealing The Path Of Attaining Realization Of The Ultimate Truth. The First Six Chapters Have Been Classified As The
Karma Yoga Section As They Mainly Deal With The Science Of The Individual Consciousness Attaining Communion
With The Ultimate Consciousness Through Actions. These Chapters Are:
Chapter 1 : Visada Yoga {46 Slokas / Verses}
Chapter 2 : Sankhya Yoga {72 Slokas / Verses}
Chapter 3 : Karma Yoga {43 Slokas / Verses}
Chapter 4 : Jnana Yoga {42 Slokas / Verses}
Chapter 5 : Karma Vairagya Yoga {29 Slokas / Verses}
Chapter 6 : Abhyasa Yoga {47 Slokas / Verses}
The Middle Six Chapters Have Been Designated As The Bhakti Yoga Section As They Principally Are Pertaining With
The Science Of The Individual Consciousness Attaning Communion With The Ultimate Consciousness By The Path Of
Devotion.
Chapter 7 : Paramahamsa Vijnana Yoga {30 Slokas / Verses}
Chapter 8 : Aksara-Parabrahman Yoga {28 Slokas / Verses}
Chapter 9 : Raja-Vidya-Guhya Yoga {34 Slokas / Verses}
Chapter 10 : Vibhuti-Vistara-Yoga {42 Slokas / Verses}
Chapter 11 : Visvarupa-Darsana Yoga {55 Slokas / Verses}
Chapter 12 : Bhakti Yoga {20 Slokas / Verses}
The Final Six Chapters Are Regarded As The Jnana Yoga Section As They Are Primarily Concerned With The Science Of
The Individual Consciousness Attaining Communion With The Ultimate Consciousness Through The Intellect.
Chapter 13 : Ksetra-Ksetrajna Vibhaga Yoga {35 Slokas / Verses}
Chapter 14 : Gunatraya-Vibhaga Yoga {27 Slokas / Verses}
Chapter 15 : Purusottama Yoga {20 Slokas / Verses}
Chapter 16 : Daivasura-Sampad-Vibhaga Yoga {24 Slokas / Verses}
Chapter 17 : Sraddhatraya-Vibhaga Yoga {28 Slokas / Verses}
Chapter 18 : Moksa-Opadesa Yoga {78 Slokas / Verses}

2. Lord Krishna Spoke The Bhagavad-Gita On The Battlefield Of Kuruksetra In 3102 B.C.; Just Prior To The
Commencement Of The Mahabharata War. This Date Corresponds To 1700 Years Before Moses, 2500 Years Before
Buddha, 3000 Years Before Jesus And 3800 Years Before Mohammed. So First And Foremost It Should Be Clearly
Understood That The Eternal Knowledge Of The Bhagavad-Gita Has Not Been Influenced By Buddhism, Christianity,
Hebrewism Or Islam; For These Religions Did Not Exist At That Time And Were Established Milleniums Later.
That Proof Of The Date 3102 B.C. Can Be Verified By Any Knowledgeable Indologist In India Based On The Fact That
This Was The Year When The Pandava King Yudhisthira Ascended The Throne And Was Coronated As Emperor Of The
Earth. Also According To The Aihole Inscription Of Pulakesin II, The Battle Of Kuruksetra Took Place In 3102 B.C. With
Lord Krishna Reciting The Bhagavad-Gita Before Its Commencement. As Well Precise Information Of The Positions Of
The Constellation At The Commencement Of The Battle Of Kuruksetra Have Been Given In The Great Historical Epic
Mahabharata Itself, Which Is Based On The 26,920 Year Astronomical Cycle Known As The Precession Of The
Equinoxes Which Is The Time It Takes Our Solar System To Revolve Around The Central Sun.
But Who Exactly Is Lord Krishna? Is He Narayana? Is He Vishnu? Is He Vasudeva As Referred To In The Taittirya
Aranyaka 10.1. 6 ? In The Bhagavad-Gita The Supreme Lord Krishna Is Addressed By Arjuna With 41 Different Names.
Some Of These Names Are Acyuta, Bhagavan, Govinda, Hari, Isvara, Janardana, Kesava, Madhava, Purusottama And
Yogesvara As Well As Vasudeva And Vishnu. Although Lord Krishna Possesses Unlimited Names Due To His Unlimited
Attributes And Potencies It Should Be Clearly Understood That The Krishna Who Is So Wonderfully Presented In The
Puranas Is One And The Same Krishna Who Spoke The Bhagavad-Gita And Is So Marvelously Glorified In The
Mahabharata.{The Bhagavad-Gita Which Comprises Chapters 23 Through 40 In The Bhishma-Parva Section Of
Mahabharata.}
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Lamenting The Consequence Of War.
Chapter One Introduces The Scene, The Setting, The Circumstances And The Characters Involved
Determining The Reasons For The Bhagavad-Gita's Revelation. The Scene Is The Sacred Plain Of Kuruksetra.
The Setting Is A Battlefield. The Circumstance Is War. The Main Characters Are The Supreme Lord Krishna
And Prince Arjuna, Witnessed By Four Million Soldiers Led By Their Respective Military Commanders. After
Naming The Principal Warriors On Both Sides, Arjunas Growing Dejection Is Described Due To The Fear Of
Losing Friends And Relatives In The Course Of The Impending War And The Subsequent Sins Attached To
Such Actions. Thus This Chapter Is Entitled: Lamenting {sadness} The Consequence Of War.
dhåtaräñöra uväca, dharma-kñetre kuru-kñetre, samavetä yuyutsavaù,
mämakäù päëòaväç caiva, kim akurvata saïjaya

3. Geeta Chapter. 1.1 - Dhåtaräñöra said: O Saïjaya, after my sons and the sons of Päëòu assembled in the place
of pilgrimage at Kurukñetra, desiring to fight, what did they do?
saïjaya uväca, dåñövä tu päëòavänékaà, vyüòhaà duryodhanas tadä,
äcäryam upasaìgamya, räjä vacanam abravét
Geeta Chapter. 1.2 - Saïjaya said: O King, after looking over the army arranged in military formation by the
sons of Päëòu, King Duryodhana went to his teacher and spoke the following words.
paçyaitäà päëòu-puträëäm, äcärya mahatéà camüm,
yüòhäà drupada-putreëa, tava çiñyeëa dhématä
Geeta Chapter. 1.3 - O my teacher, behold the great army of the sons of Päëòu, so expertly arranged by your
intelligent disciple the son of Drupada.
atra çürä maheñv-äsä, bhémärjuna-samä yudhi,
yuyudhäno viräöaç ca, drupadaç ca mahä-rathaù
Geeta Chapter. 1.4 - Here in this army are many heroic bowmen equal in fighting to Bhéma and Arjuna:
great fighters like Yuyudhäna, Viräöa and Drupada.
dhåñöaketuç cekitänaù, käçiräjaç ca véryavän,
purujit kuntibhojaç ca, çaibyaç ca nara-puìgavaù
Geeta Chapter. 1.5 - There are also great, heroic, powerful fighters like Dhåñöaketu, Cekitäna, Käçiräja,
Purujit, Kuntibhoja and Çaibya.
yudhämanyuç ca vikränta, uttamaujäç ca véryavän,
saubhadro draupadeyäç ca, sarva eva mahä-rathäù
Geeta Chapter. 1.6 - There are the mighty Yudhämanyu, the very powerful Uttamaujä, the son of Subhadrä
and the sons of Draupadé. All these warriors are great chariot fighters.
asmäkaà tu viçiñöä ye, tän nibodha dvijottama
näyakä mama sainyasya, saàjïärthaà tän bravémi te
Geeta Chapter. 1.7 - But for your information, O best of the brähmaëas, let me tell you about the captains
who are especially qualified to lead my military force.
bhavän bhéñmaç ca karëaç ca, kåpaç ca samitià-jayaù
açvatthämä vikarëaç ca, saumadattis tathaiva ca
Geeta Chapter. 1.8 - There are personalities like you, Bhéñma, Karëa, Kåpa, Açvatthämä, Vikarëa and the son
of Somadatta called Bhüriçravä, who are always victorious in battle.
anye ca bahavaù çürä, mad-arthe tyakta-jévitäù

4. nänä-çastra-praharaëäù, sarve yuddha-viçäradäù
Geeta Chapter. 1.9 - There are many other heroes who are prepared to lay down their lives for my sake. All of
them are well equipped with different kinds of weapons, and all are experienced in military science.
aparyäptaà tad asmäkaà, balaà bhéñmäbhirakñitam
paryäptaà tv idam eteñäà, balaà bhémäbhirakñitam
Geeta Chapter. 1.10 - Our strength is immeasurable, and we are perfectly protected by Grandfather Bhéñma,
whereas the strength of the Päëòavas, carefully protected by Bhéma, is limited.
ayaneñu ca sarveñu, yathä-bhägam avasthitäù
bhéñmam eväbhirakñantu, bhavantaù sarva eva hi
Geeta Chapter. 1.11 - All of you must now give full support to Grandfather Bhéñma, as you stand at your
respective strategic points of entrance into the phalanx of the army.
tasya saïjanayan harñaà, kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù, çaìkhaà dadhmau pratäpavän
Geeta Chapter. 1.12 - Then Bhéñma, the great valiant grandsire of the Kuru dynasty, the grandfather of the
fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.
tataù çaìkhäç ca bheryaç ca, paëavänaka-gomukhäù
sahasaiväbhyahanyanta, sa çabdas tumulo 'bhavat
Geeta Chapter. 1.13 - After that, the conchshells, drums, bugles, trumpets and horns were all suddenly
sounded, and the combined sound was tumultuous.
tataù çvetair hayair yukte, mahati syandane sthitau
mädhavaù päëòavaç caiva, divyau çaìkhau pradadhmatuù
Geeta Chapter. 1.14 - On the other side, both Lord Kåñëa and Arjuna, stationed on a great chariot drawn by
white horses, sounded their transcendental conchshells.
päïcajanyaà håñékeço, devadattaà dhanaïjayaù
pauëòraà dadhmau mahä-çaì, haàbhéma-karmä våkodaraù
Geeta Chapter. 1.15 - Lord Kåñëa blew His conchshell, called Päïcajanya; Arjuna blew his, the Devadatta;
and Bhéma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called
Pauëòra.
anantavijayaà räjä, kunté-putro yudhiñöhiraù, nakulaù sahadevaç ca, sughoña-maëipuñpakau, käçyaç ca
parameñv-äsaù, çikhaëòé ca mahä-rathaù, dhåñöadyumno viräöaç ca, sätyakiç cäparäjitaù, drupado
draupadeyäç ca, sarvaçaù påthivé-pate, saubhadraç ca mahä-bähuù, çaìkhän dadhmuù påthak påthak

5. Geeta Chapter. 1.16-18 - King Yudhiñöhira, the son of Kunté, blew his conchshell, the Ananta-vijaya, and
Nakula and Sahadeva blew the Sughoña and Maëipuñpaka. That great archer the King of Käçé, the great
fighter Çikhaëòé, Dhåñöadyumna, Viräöa, the unconquerable Sätyaki, Drupada, the sons of Draupadé, and
the others, O King, such as the mighty-armed son of Subhadrä, all blew their respective conchshells.
sa ghoño dhärtaräñöräëäà, hådayäni vyadärayat
nabhaç ca påthivéà caiva, tumulo 'bhyanunädayan
Geeta Chapter. 1.19 - The blowing of these different conchshells became uproarious. Vibrating both in the
sky and on the earth, it shattered the hearts of the sons of Dhåtaräñöra.
atha vyavasthitän dåñövä, dhärtaräñörän kapi-dhvajaù
pravåtte çastra-sampäte, dhanur udyamya päëòavaù
håñékeçaà tadä väkyam, idam äha mahé-pate
Geeta Chapter. 1.20 - At that time Arjuna, the son of Päëòu, seated in the chariot bearing the flag marked
with Hanumän, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of
Dhåtaräñöra drawn in military array, Arjuna then spoke to Lord Kåñëa these words.
arjuna uväca, senayor ubhayor madhye, rathaà sthäpaya me 'cyuta, yävad etän, nirékñe 'haà, yoddhu-
kämän avasthitän, kair mayä saha yoddhavyam, asmin raëa-samudyame
Geeta Chapter. 1.21-22 - Arjuna said: O infallible one, please draw my chariot between the two armies so
that I may see those present here, who desire to fight, and with whom I must contend in this great trial of
arms.
yotsyamänän avekñe 'haà, ya ete 'tra samägatäù,
dhärtaräñörasya durbuddher, yuddhe priya-cikérñavaù
Geeta Chapter. 1.23 - Let me see those who have come here to fight, wishing to please the evil-minded son of
Dhåtaräñöra.
saïjaya uväca, evam ukto håñékeço, guòäkeçena bhärata,
senayor ubhayor madhye, sthäpayitvä rathottamam
Geeta Chapter. 1.24 - Saïjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord
Kåñëa drew up the fine chariot in the midst of the armies of both parties.
bhéñma-droëa-pramukhataù, sarveñäà ca mahé-kñitäm,
uväca pärtha paçyaitän, samavetän kurün iti
Geeta Chapter. 1.25 - In the presence of Bhéñma, Droëa and all the other chieftains of the world, the Lord
said, Just behold, Pärtha, all the Kurus assembled here.

6. taträpaçyat sthitän pärthaù, pitèn atha pitämahän, äcäryän mätulän bhrätèn, puträn pauträn sakhéàs
tathä, çvaçurän suhådaç caiva, senayor ubhayor api
Geeta Chapter. 1.26 - There Arjuna could see, within the midst of the armies of both parties, his fathers,
grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and
well-wishers.
tän samékñya sa kaunteyaù, sarvän bandhün avasthitän kåpayä parayäviñöo, viñédann idam abravét
Geeta Chapter. 1.27 - When the son of Kunté, Arjuna, saw all these different grades of friends and relatives,
he became overwhelmed with compassion and spoke thus.
arjuna uväca, dåñövemaà sva-janaà kåñëa, yuyutsuà samupasthitam
sédanti mama gäträëi, mukhaà ca pariçuñyati
Geeta Chapter. 1.28 - Arjuna said: My dear Kåñëa, seeing my friends and relatives present before me in such
a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.
vepathuç ca çarére me, roma-harñaç ca jäyate
gäëòévaà sraàsate hastät, tvak caiva paridahyate
Geeta Chapter. 1.29 - My whole body is trembling, my hair is standing on end, my bow Gäëòéva is slipping
from my hand, and my skin is burning.
na ca çaknomy avasthätuà, bhramatéva ca me manaù
nimittäni ca paçyämi, viparétäni keçava
Geeta Chapter. 1.30 - I am now unable to stand here any longer. I am forgetting myself, and my mind is
reeling. I see only causes of misfortune, O Kåñëa, killer of the Keçé demon.
na ca çreyo 'nupaçyämi, hatvä sva-janam ähave
na käìkñe vijayaà kåñëa, na ca räjyaà sukhäni ca
Geeta Chapter. 1.31 - I do not see how any good can come from killing my own kinsmen in this battle, nor can
I, my dear Kåñëa, desire any subsequent victory, kingdom, or happiness.
kià no räjyena govinda, kià bhogair jévitena vä, yeñäm arthe käìkñitaà no, räjyaà bhogäù sukhäni ca, ta ime
'vasthitä yuddhe, präëäàs tyaktvä dhanäni ca, äcäryäù pitaraù puträs, tathaiva ca pitämahäù, mätuläù
çvaçuräù pauträù, çyäläù sambandhinas tathä, etän na hantum icchämi, ghnato 'pi madhusüdana, api
trailokya-räjyasya, hetoù kià nu mahé-kåte, nihatya dhärtaräñörän naù, kä prétiù syäj janärdana
Geeta Chapter. 1.32-35 - O Govinda, of what avail to us are a kingdom, happiness or even life itself when all
those for whom we may desire them are now arrayed on this battlefield? O Madhusüdana, when teachers,
fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives
are ready to give up their lives and properties and are standing before me, why should I wish to kill them,
even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with

7. them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing
the sons of Dhåtaräñöra?
päpam eväçrayed asmän, hatvaitän ätatäyinaù, tasmän närhä vayaà hantuà, dhärtaräñörän sa-bändhavän,
sva-janaà hi kathaà hatvä, sukhinaù syäma mädhava
Geeta Chapter. 1.36 - Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill
the sons of Dhåtaräñöra and our friends. What should we gain, O Kåñëa, husband of the goddess of fortune,
and how could we be happy by killing our own kinsmen?
yady apy ete na paçyanti, lobhopahata-cetasaù, kula-kñaya-kåtaà doñaà, mitra-drohe ca pätakam, kathaà
na jïeyam asmäbhiù, päpäd asmän nivartitum, kula-kñaya-kåtaà doñaà, prapaçyadbhir janärdana
Geeta Chapter. 1.37-38 - O Janärdana, although these men, their hearts overtaken by greed, see no fault in
killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family,
engage in these acts of sin?
kula-kñaye praëaçyanti, kula-dharmäù sanätanäù
dharme nañöe kulaà kåtsnam, adharmo 'bhibhavaty uta
Geeta Chapter. 1.39 - With the destruction of dynasty, the eternal family tradition is vanquished, and thus
the rest of the family becomes involved in irreligion.
adharmäbhibhavät kåñëa, praduñyanti kula-striyaù
stréñu duñöäsu värñëeya, jäyate varëa-saìkaraù
Geeta Chapter. 1.40 - When irreligion is prominent in the family, O Kåñëa, the women of the family become
polluted, and from the degradation of womanhood, O descendant of Våñëi, comes unwanted progeny.
saìkaro narakäyaiva, kula-ghnänäà kulasya ca
patanti pitaro hy eñäà, lupta-piëòodaka-kriyäù
Geeta Chapter. 1.41 - An increase of unwanted population certainly causes hellish life both for the family and
for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the
performances for offering them food and water are entirely stopped.
doñair etaiù kula-ghnänäà, varëa-saìkara-kärakaiù
utsädyante jäti-dharmäù, kula-dharmäç ca çäçvatäù
Geeta Chapter. 1.42 - By the evil deeds of those who destroy the family tradition and thus give rise to
unwanted children, all kinds of community projects and family welfare activities are devastated.
utsanna-kula-dharmäëäà, manuñyäëäà janärdana
narake niyataà väso, bhavatéty anuçuçruma

8. Geeta Chapter. 1.43 - O Kåñëa, maintainer of the people, I have heard by disciplic succession that those who
destroy family traditions dwell always in hell.
aho bata mahat päpaà, kartuà vyavasitä vayam
yad räjya-sukha-lobhena, hantuà sva-janam udyatäù
Geeta Chapter. 1.44 - Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by
the desire to enjoy royal happiness, we are intent on killing our own kinsmen.
yadi mäm apratékäram, açastraà çastra-päëayaù
dhärtaräñörä raëe hanyus, tan me kñemataraà bhavet
Geeta Chapter. 1.45 - Better for me if the sons of Dhåtaräñöra, weapons in hand, were to kill me unarmed
and unresisting on the battlefield.
saïjaya uväca, evam uktvärjunaù saìkhye, rathopastha upäviçat
visåjya sa-çaraà cäpaà, çoka-saàvigna-mänasaù
Geeta Chapter. 1.46 - Saïjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and
arrows and sat down on the chariot, his mind overwhelmed with grief.
The Eternal Reality Of The Souls' Immortality.
In Chapter Two Arjuna Accepts The Position As A Disciple Of Lord Krishna And Taking Complete Of Him
Requests The Lord To Instruct Him In How To Dispel His Lamentation And Grief. This Chapter Is Often
Deemed As A Summary To The Entire Bhagavad-Gita. Here Many Subjects Are Explained Such As: Karma
Yoga, Jnana Yoga, Sankhya Yoga, Buddih Yoga And The Atma Which Is The Soul. Predominance Has Been
Given To The Immortal Nature Of The Soul Existing Within All Living Entities And It Has Been Described In
Great Detail. Thus This Chapter Is Entitled: The Eternal Reality Of The Souls' Immortality.
saïjaya uväca, taà tathä kåpayäviñöam, açru-pürëäkulekñaëam
viñédantam idaà väkyam, uväca madhusüdanaù
Geeta Chapter. 2.1 - Saïjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears,
Madhusüdana, Kåñëa, spoke the following words.
çré-bhagavän uväca, kutas tvä kaçmalam idaà, viñame samupasthitam
anärya-juñöam asvargyam, akérti-karam arjuna

9. Geeta Chapter. 2.2 - The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities
come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher
planets but to infamy.
klaibyaà mä sma gamaù pärtha, naitat tvayy upapadyate
kñudraà hådaya-daurbalyaà, tyaktvottiñöha parantapa
Geeta Chapter. 2.3 - O son of Påthä, do not yield to this degrading impotence. It does not become you. Give up
such petty weakness of heart and arise, O chastiser of the enemy.
arjuna uväca, kathaà bhéñmam ahaà saìkhye, droëaà ca madhusüdana
iñubhiù pratiyotsyämi, püjärhäv ari-südana
Geeta Chapter. 2.4 - Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows
in battle men like Bhéñma and Droëa, who are worthy of my worship?
gurün ahatvä hi mahänubhävän, çreyo bhoktuà bhaikñyam apéha loke
hatvärtha-kämäàs tu gurün ihaiva, bhuïjéya bhogän rudhira-pradigdhän
Geeta Chapter. 2.5 - It would be better to live in this world by begging than to live at the cost of the lives of
great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed,
everything we enjoy will be tainted with blood.
na caitad vidmaù kataran no garéyo, yad vä jayema yadi vä no jayeyuù
yän eva hatvä na jijéviñämas, te 'vasthitäù pramukhe dhärtaräñöräù
Geeta Chapter. 2.6 - Nor do we know which is better-conquering them or being conquered by them. If we
killed the sons of Dhåtaräñöra, we should not care to live. Yet they are now standing before us on the
battlefield.
kärpaëya-doñopahata-svabhävaù, påcchämi tväà dharma-sammüòha-cetäù
yac chreyaù syän niçcitaà brühi tan me, çiñyas te 'haà çädhi mäà tväà prapannam
Geeta Chapter. 2.7 - Now I am confused about my duty and have lost all composure because of miserly
weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple,
and a soul surrendered unto You. Please instruct me.
na hi prapaçyämi mamäpanudyäd, yac chokam ucchoñaëam indriyäëäm
aväpya bhümäv asapatnam åddhaà, räjyaà suräëäm api cädhipatyam
Geeta Chapter. 2.8 - I can find no means to drive away this grief which is drying up my senses. I will not be
able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in
heaven.
saïjaya uväca, evam uktvä håñékeçaà, guòäkeçaù parantapaù

10. na yotsya iti govindam, uktvä tüñëéà babhüva ha
Geeta Chapter. 2.9 - Saïjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kåñëa, "Govinda, I
shall not fight," and fell silent.
tam uväca håñékeçaù, prahasann iva bhärata
senayor ubhayor madhye, viñédantam idaà vacaù
Geeta Chapter. 2.10 - O descendant of Bharata, at that time Kåñëa, smiling, in the midst of both the armies,
spoke the following words to the grief-stricken Arjuna.
çré-bhagavän uväca, açocyän anvaçocas tvaà, prajïä-vädäàç ca bhäñase
gatäsün agatäsüàç ca, nänuçocanti paëòitäù
Geeta Chapter. 2.11 - The Supreme Personality of Godhead said: While speaking learned words, you are
mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
na tv evähaà jätu näsaà, na tvaà neme janädhipäù
na caiva na bhaviñyämaù, sarve vayam ataù param
Geeta Chapter. 2.12 - Never was there a time when I did not exist, nor you, nor all these kings; nor in the
future shall any of us cease to be.
dehino 'smin yathä dehe, kaumäraà yauvanaà jarä
tathä dehäntara-präptir, dhéras tatra na muhyati
Geeta Chapter. 2.13 - As the embodied soul continuously passes, in this body, from boyhood to youth to old
age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
mäträ-sparçäs tu kaunteya, çétoñëa-sukha-duùkha-däù
ägamäpäyino 'nityäs, täàs titikñasva bhärata
Geeta Chapter. 2.14 - O son of Kunté, the nonpermanent appearance of happiness and distress, and their
disappearance in due course, are like the appearance and disappearance of winter and summer seasons.
They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being
disturbed.
yaà hi na vyathayanty ete, puruñaà puruñarñabha
sama-duùkha-sukhaà dhéraà, so 'måtatväya kalpate
Geeta Chapter. 2.15 - O best among men [Arjuna], the person who is not disturbed by happiness and distress
and is steady in both is certainly eligible for liberation.
näsato vidyate bhävo, näbhävo vidyate sataù
ubhayor api dåñöo 'ntas, tv anayos tattva-darçibhiù

11. Geeta Chapter. 2.16 - Those who are seers of the truth have concluded that of the nonexistent [the material
body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by
studying the nature of both.
avinäçi tu tad viddhi, yena sarvam idaà tatam
vinäçam avyayasyäsya, na kaçcit kartum arhati
Geeta Chapter. 2.17 - That which pervades the entire body you should know to be indestructible. No one is
able to destroy that imperishable soul.
antavanta ime dehä, nityasyoktäù çarériëaù
anäçino 'prameyasya, tasmäd yudhyasva bhärata
Geeta Chapter. 2.18 - The material body of the indestructible, immeasurable and eternal living entity is sure
to come to an end; therefore, fight, O descendant of Bharata.
ya enaà vetti hantäraà, yaç cainaà manyate hatam
ubhau tau na vijänéto, näyaà hanti na hanyate
Geeta Chapter. 2.19 - Neither he who thinks the living entity the slayer nor he who thinks it slain is in
knowledge, for the self slays not nor is slain.
na jäyate mriyate vä kadäcin, näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato 'yaà puräëo, na hanyate hanyamäne çarére
Geeta Chapter. 2.20 - For the soul there is neither birth nor death at any time. He has not come into being,
does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He
is not slain when the body is slain.
vedävinäçinaà nityaà, ya enam ajam avyayam
kathaà sa puruñaù pärtha, kaà ghätayati hanti kam
Geeta Chapter. 2.21 - O Pärtha, how can a person who knows that the soul is indestructible, eternal, unborn
and immutable kill anyone or cause anyone to kill?
väsäàsi jérëäni yathä vihäya, naväni gåhëäti naro 'paräëi
tathä çaréräëi vihäya jérëäny, anyäni saàyäti naväni dehé
Geeta Chapter. 2.22 - As a person puts on new garments, giving up old ones, the soul similarly accepts new
material bodies, giving up the old and useless ones.
nainaà chindanti çasträëi, nainaà dahati pävakaù
na cainaà kledayanty äpo, na çoñayati märutaù

12. Geeta Chapter. 2.23 - The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened
by water, nor withered by the wind.
acchedyo 'yam adähyo 'yam, akledyo 'çoñya eva ca
nityaù sarva-gataù sthäëur, acalo 'yaà sanätanaù
Geeta Chapter. 2.24 - This individual soul is unbreakable and insoluble, and can be neither burned nor dried.
He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
avyakto 'yam acintyo 'yam, avikäryo 'yam ucyate
tasmäd evaà viditvainaà, nänuçocitum arhasi
Geeta Chapter. 2.25 - It is said that the soul is invisible, inconceivable and immutable. Knowing this, you
should not grieve for the body.
atha cainaà nitya-jätaà, nityaà vä manyase måtam
tathäpi tvaà mahä-bäho, nainaà çocitum arhasi
Geeta Chapter. 2.26 - If, however, you think that the soul [or the symptoms of life] is always born and dies
forever, you still have no reason to lament, O mighty-armed.
jätasya hi dhruvo måtyur, dhruvaà janma måtasya ca
tasmäd aparihärye 'rthe, na tvaà çocitum arhasi
Geeta Chapter. 2.27 - One who has taken his birth is sure to die, and after death one is sure to take birth
again. Therefore, in the unavoidable discharge of your duty, you should not lament.
avyaktädéni bhütäni, vyakta-madhyäni bhärata
avyakta-nidhanäny eva, tatra kä paridevanä
Geeta Chapter. 2.28 - All created beings are unmanifest in their beginning, manifest in their interim state,
and unmanifest again when annihilated. So what need is there for lamentation?
äçcarya-vat paçyati kaçcid enam, äçcarya-vad vadati tathaiva cänyaù
äçcarya-vac cainam anyaù çåëoti, çrutväpy enaà veda na caiva kaçcit
Geeta Chapter. 2.29 - Some look on the soul as amazing, some describe him as amazing, and some hear of
him as amazing, while others, even after hearing about him, cannot understand him at all.
dehé nityam avadhyo 'yaà, dehe sarvasya bhärata
tasmät sarväëi bhütäni, na tvaà çocitum arhasi
Geeta Chapter. 2.30 - O descendant of Bharata, he who dwells in the body can never be slain. Therefore you
need not grieve for any living being.
sva-dharmam api cävekñya, na vikampitum arhasi

13. dharmyäd dhi yuddhäc chreyo 'nyat, kñatriyasya na vidyate
Geeta Chapter. 2.31 - Considering your specific duty as a kñatriya, you should know that there is no better
engagement for you than fighting on religious principles; and so there is no need for hesitation.
yadåcchayä copapannaà, svarga-dväram apävåtam
sukhinaù kñatriyäù pärtha, labhante yuddham édåçam
Geeta Chapter. 2.32 - O Pärtha, happy are the kñatriyas to whom such fighting opportunities come unsought,
opening for them the doors of the heavenly planets.
atha cet tvam imaà dharmyaà, saìgrämaà na kariñyasi
tataù sva-dharmaà kértià ca, hitvä päpam aväpsyasi
Geeta Chapter. 2.33 - If, however, you do not perform your religious duty of fighting, then you will certainly
incur sins for neglecting your duties and thus lose your reputation as a fighter.
akértià cäpi bhütäni, kathayiñyanti te 'vyayäm
sambhävitasya cäkértir, maraëäd atiricyate
Geeta Chapter. 2.34 - People will always speak of your infamy, and for a respectable person, dishonor is
worse than death.
bhayäd raëäd uparataà, maàsyante tväà mahä-rathäù
yeñäà ca tvaà bahu-mato, bhütvä yäsyasi läghavam
Geeta Chapter. 2.35 - The great generals who have highly esteemed your name and fame will think that you
have left the battlefield out of fear only, and thus they will consider you insignificant.
aväcya-vädäàç ca bahün, vadiñyanti tavähitäù
nindantas tava sämarthyaà, tato duùkhataraà nu kim
Geeta Chapter. 2.36 - Your enemies will describe you in many unkind words and scorn your ability. What
could be more painful for you?
hato vä präpsyasi svargaà, jitvä vä bhokñyase mahém
tasmäd uttiñöha kaunteya, yuddhäya kåta-niçcayaù
Geeta Chapter. 2.37 - O son of Kunté, either you will be killed on the battlefield and attain the heavenly
planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
sukha-duùkhe same kåtvä, läbhäläbhau jayäjayau
tato yuddhäya yujyasva, naivaà päpam aväpsyasi
Geeta Chapter. 2.38 - Do thou fight for the sake of fighting, without considering happiness or distress, loss or
gain, victory or defeat-and by so doing you shall never incur sin.

14. eñä te 'bhihitä säìkhye, buddhir yoge tv imäà çåëu
buddhyä yukto yayä pärtha, karma-bandhaà prahäsyasi
Geeta Chapter. 2.39 - Thus far I have described this knowledge to you through analytical study. Now listen as
I explain it in terms of working without fruitive results. O son of Påthä, when you act in such knowledge you
can free yourself from the bondage of works.
nehäbhikrama-näço 'sti, pratyaväyo na vidyate
sv-alpam apy asya dharmasya, träyate mahato bhayät
Geeta Chapter. 2.40 - In this endeavor there is no loss or diminution, and a little advancement on this path
can protect one from the most dangerous type of fear.
vyavasäyätmikä buddhir, ekeha kuru-nandana
bahu-çäkhä hy anantäç ca, buddhayo 'vyavasäyinäm
Geeta Chapter. 2.41 - Those who are on this path are resolute in purpose, and their aim is one. O beloved
child of the Kurus, the intelligence of those who are irresolute is many-branched.
yäm imäà puñpitäà väcaà, pravadanty avipaçcitaù, veda-väda-ratäù pärtha, nänyad astéti vädinaù,
kämätmänaù svarga-parä, janma-karma-phala-pradäm, kriyä-viçeña-bahuläà, bhogaiçvarya-gatià prati
Geeta Chapter. 2.42-43 - Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power,
and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than
this.
bhogaiçvarya-prasaktänäà, tayäpahåta-cetasäm
vyavasäyätmikä buddhiù, samädhau na vidhéyate
Geeta Chapter. 2.44 - In the minds of those who are too attached to sense enjoyment and material opulence,
and who are bewildered by such things, the resolute determination for devotional service to the Supreme
Lord does not take place.
trai-guëya-viñayä vedä, nistrai-guëyo bhavärjuna
nirdvandvo nitya-sattva-stho, niryoga-kñema ätmavän
Geeta Chapter. 2.45 - The Vedas deal mainly with the subject of the three modes of material nature. O
Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for
gain and safety, and be established in the self.
yävän artha udapäne, sarvataù samplutodake
tävän sarveñu vedeñu, brähmaëasya vijänataù

15. Geeta Chapter. 2.46 - All purposes served by a small well can at once be served by a great reservoir of water.
Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
karmaëy evädhikäras te, mä phaleñu kadäcana
mä karma-phala-hetur bhür, mä te saìgo 'stv akarmaëi
Geeta Chapter. 2.47 - You have a right to perform your prescribed duty, but you are not entitled to the fruits
of action. Never consider yourself the cause of the results of your activities, and never be attached to not
doing your duty.
yoga-sthaù kuru karmäëi, saìgaà tyaktvä dhanaïjaya
siddhy-asiddhyoù samo bhütvä, samatvaà yoga ucyate
Geeta Chapter. 2.48 - Perform your duty equipoised, O Arjuna, abandoning all attachment to success or
failure. Such equanimity is called yoga.
düreëa hy avaraà karma, buddhi-yogäd dhanaïjaya
buddhau çaraëam anviccha, kåpaëäù phala-hetavaù
Geeta Chapter. 2.49 - O Dhanaïjaya, keep all abominable activities far distant by devotional service, and in
that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
buddhi-yukto jahätéha, ubhe sukåta-duñkåte
tasmäd yogäya yujyasva, yogaù karmasu kauçalam
Geeta Chapter. 2.50 - A man engaged in devotional service rids himself of both good and bad actions even in
this life. Therefore strive for yoga, which is the art of all work.
karma-jaà buddhi-yuktä hi, phalaà tyaktvä manéñiëaù
janma-bandha-vinirmuktäù, padaà gacchanty anämayam
Geeta Chapter. 2.51 - By thus engaging in devotional service to the Lord, great sages or devotees free
themselves from the results of work in the material world. In this way they become free from the cycle of
birth and death and attain the state beyond all miseries [by going back to Godhead].
yadä te moha-kalilaà, buddhir vyatitariñyati
tadä gantäsi nirvedaà, çrotavyasya çrutasya ca
Geeta Chapter. 2.52 - When your intelligence has passed out of the dense forest of delusion, you shall become
indifferent to all that has been heard and all that is to be heard.
çruti-vipratipannä te, yadä sthäsyati niçcalä
samädhäv acalä buddhis, tadä yogam aväpsyasi

16. Geeta Chapter. 2.53 - When your mind is no longer disturbed by the flowery language of the Vedas, and when
it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
arjuna uväca, sthita-prajïasya kä bhäñä, samädhi-sthasya keçava
sthita-dhéù kià prabhäñeta, kim äséta vrajeta kim
Geeta Chapter. 2.54 - Arjuna said: O Kåñëa, what are the symptoms of one whose consciousness is thus
merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he
walk?
çré-bhagavän uväca, prajahäti yadä kämän, sarvän pärtha mano-gatän
ätmany evätmanä tuñöaù, sthita-prajïas tadocyate
Geeta Chapter. 2.55 - The Supreme Personality of Godhead said: O Pärtha, when a man gives up all varieties
of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds
satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
duùkheñv anudvigna-manäù, sukheñu vigata-spåhaù
véta-räga-bhaya-krodhaù, sthita-dhér munir ucyate
Geeta Chapter. 2.56 - One who is not disturbed in mind even amidst the threefold miseries or elated when
there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
yaù sarvatränabhisnehas, tat tat präpya çubhäçubham
näbhinandati na dveñöi, tasya prajïä pratiñöhitä
Geeta Chapter. 2.57 - In the material world, one who is unaffected by whatever good or evil he may obtain,
neither praising it nor despising it, is firmly fixed in perfect knowledge.
yadä saàharate cäyaà, kürmo 'ìgänéva sarvaçaù
indriyäëéndriyärthebhyas, tasya prajïä pratiñöhitä
Geeta Chapter. 2.58 - One who is able to withdraw his senses from sense objects, as the tortoise draws its
limbs within the shell, is firmly fixed in perfect consciousness.
viñayä vinivartante, nirähärasya dehinaù
rasa-varjaà raso 'py asya, paraà dåñövä nivartate
Geeta Chapter. 2.59 - The embodied soul may be restricted from sense enjoyment, though the taste for sense
objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
yatato hy api kaunteya, puruñasya vipaçcitaù
indriyäëi pramäthéni, haranti prasabhaà manaù

17. Geeta Chapter. 2.60 - The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the
mind even of a man of discrimination who is endeavoring to control them.
täni sarväëi saàyamya, yukta äséta mat-paraù
vaçe hi yasyendriyäëi, tasya prajïä pratiñöhitä
Geeta Chapter. 2.61 - One who restrains his senses, keeping them under full control, and fixes his
consciousness upon Me, is known as a man of steady intelligence.
dhyäyato viñayän puàsaù, saìgas teñüpajäyate
saìgät saïjäyate kämaù, kämät krodho 'bhijäyate
Geeta Chapter. 2.62 - While contemplating the objects of the senses, a person develops attachment for them,
and from such attachment lust develops, and from lust anger arises.
krodhäd bhavati sammohaù, sammohät småti-vibhramaù
småti-bhraàçäd buddhi-näço, buddhi-näçät praëaçyati
Geeta Chapter. 2.63 - From anger, complete delusion arises, and from delusion bewilderment of memory.
When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the
material pool.
räga-dveña-vimuktais tu, viñayän indriyaiç caran
ätma-vaçyair vidheyätmä, prasädam adhigacchati
Geeta Chapter. 2.64 - But a person free from all attachment and aversion and able to control his senses
through regulative principles of freedom can obtain the complete mercy of the Lord.
prasäde sarva-duùkhänäà, hänir asyopajäyate
prasanna-cetaso hy äçu, buddhiù paryavatiñöhate
Geeta Chapter. 2.65 - For one thus satisfied [in Kåñëa consciousness], the threefold miseries of material
existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
nästi buddhir ayuktasya, na cäyuktasya bhävanä
na cäbhävayataù çäntir, açäntasya kutaù sukham
Geeta Chapter. 2.66 - One who is not connected with the Supreme [in Kåñëa consciousness] can have neither
transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can
there be any happiness without peace?
indriyäëäà hi caratäà, yan mano 'nuvidhéyate
tad asya harati prajïäà, väyur nävam ivämbhasi

18. Geeta Chapter. 2.67 - As a boat on the water is swept away by a strong wind, even one of the roaming senses
on which the mind focuses can carry away a man's intelligence.
tasmäd yasya mahä-bäho, nigåhétäni sarvaçaù
indriyäëéndriyärthebhyas, tasya prajïä pratiñöhitä
Geeta Chapter. 2.68 - Therefore, O mighty-armed, one whose senses are restrained from their objects is
certainly of steady intelligence.
yä niçä sarva-bhütänäà, tasyäà jägarti saàyamé
yasyäà jägrati bhütäni, sä niçä paçyato muneù
Geeta Chapter. 2.69 - What is night for all beings is the time of awakening for the self-controlled; and the
time of awakening for all beings is night for the introspective sage.
äpüryamäëam acala-pratiñöhaà, samudram äpaù praviçanti yadvat
tadvat kämä yaà praviçanti sarve, sa çäntim äpnoti na käma-kämé
Geeta Chapter. 2.70 - A person who is not disturbed by the incessant flow of desires-that enter like rivers into
the ocean, which is ever being filled but is always still-can alone achieve peace, and not the man who strives
to satisfy such desires.
vihäya kämän yaù sarvän, pumäàç carati niùspåhaù
nirmamo nirahaìkäraù, sa çäntim adhigacchati
Geeta Chapter. 2.71 - A person who has given up all desires for sense gratification, who lives free from
desires, who has given up all sense of proprietorship and is devoid of false ego-he alone can attain real
peace.
eñä brähmé sthitiù pärtha, nainäà präpya vimuhyati
sthitväsyäm anta-käle 'pi, brahma-nirväëam åcchati
Geeta Chapter. 2.72 - That is the way of the spiritual and godly life, after attaining which a man is not
bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
The Eternal Duties Of Human Beings.
Chapter Three Establishes The Fact By Various Points Of View That The Performance Of Prescribed Duties Is
Obligatory For Everyone. Here Lord Krishna Categorically And Comprehensively Explains How It Is The Duty
Of Each And Every Member Of Society To Carry Out Their Functions And Responsibilities In Their Respective
Stage Of Life According To The Rules And Regulations Of The Society In Which One Lives. Further The Lord

19. Explains Why Such Duties Must Be Performed, What Benefit Is Gained By Performing Them, What Harm Is
Caused By Not Performing Them. Plus What Actions Lead To Bondage And What Actions Lead To Salvation.
All These Points Relating To Duty Have Been Described In Great Detail. Thus This Chapter Is Entitled: The
Eternal Duties Of Human Beings.
arjuna uväca, jyäyasé cet karmaëas te, matä buddhir janärdana
tat kià karmaëi ghore mäà, niyojayasi keçava
Geeta Chapter. 3.1 - Arjuna said: O Janärdana, O Keçava, why do You want to engage me in this ghastly
warfare, if You think that intelligence is better than fruitive work?
vyämiçreëeva väkyena, buddhià mohayaséva me
tad ekaà vada niçcitya, yena çreyo 'ham äpnuyäm
Geeta Chapter. 3.2 - My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me
decisively which will be most beneficial for me.
çré-bhagavän uväca, loke 'smin dvi-vidhä niñöhä, purä proktä mayänagha
jïäna-yogena säìkhyänäà, karma-yogena yoginäm
Geeta Chapter. 3.3 - The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained
that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical,
philosophical speculation, and others by devotional service.
na karmaëäm anärambhän, naiñkarmyaà puruño 'çnute
na ca sannyasanäd eva, siddhià samadhigacchati
Geeta Chapter. 3.4 - Not by merely abstaining from work can one achieve freedom from reaction, nor by
renunciation alone can one attain perfection.
na hi kaçcit kñaëam api, jätu tiñöhaty akarma-kåt
käryate hy avaçaù karma, sarvaù prakåti-jair guëaiù
Geeta Chapter. 3.5 - Everyone is forced to act helplessly according to the qualities he has acquired from the
modes of material nature; therefore no one can refrain from doing something, not even for a moment.
karmendriyäëi saàyamya, ya äste manasä smaran
indriyärthän vimüòhätmä, mithyäcäraù sa ucyate
Geeta Chapter. 3.6 - One who restrains the senses of action but whose mind dwells on sense objects certainly
deludes himself and is called a pretender.
yas tv indriyäëi manasä, niyamyärabhate 'rjuna

20. karmendriyaiù karma-yogam, asaktaù sa viçiñyate
Geeta Chapter. 3.7 - On the other hand, if a sincere person tries to control the active senses by the mind and
begins karma-yoga [in Kåñëa consciousness] without attachment, he is by far superior.
niyataà kuru karma tvaà, karma jyäyo hy akarmaëaù
çaréra-yäträpi ca te, na prasiddhyed akarmaëaù
Geeta Chapter. 3.8 - Perform your prescribed duty, for doing so is better than not working. One cannot even
maintain one's physical body without work.
yajïärthät karmaëo 'nyatra, loko 'yaà karma-bandhanaù
tad-arthaà karma kaunteya, mukta-saìgaù samäcara
Geeta Chapter. 3.9 - Work done as a sacrifice for Viñëu has to be performed, otherwise work causes bondage
in this material world. Therefore, O son of Kunté, perform your prescribed duties for His satisfaction, and in
that way you will always remain free from bondage.
saha-yajïäù prajäù såñövä, puroväca prajäpatiù
anena prasaviñyadhvam, eña vo 'stv iñöa-käma-dhuk
Geeta Chapter. 3.10 - In the beginning of creation, the Lord of all creatures sent forth generations of men
and demigods, along with sacrifices for Viñëu, and blessed them by saying, "Be thou happy by this yajïa
[sacrifice] because its performance will bestow upon you everything desirable for living happily and
achieving liberation."
devän bhävayatänena, te devä bhävayantu vaù
parasparaà bhävayantaù, çreyaù param aväpsyatha
Geeta Chapter. 3.11 - The demigods, being pleased by sacrifices, will also please you, and thus, by
cooperation between men and demigods, prosperity will reign for all.
iñöän bhogän hi vo devä, däsyante yajïa-bhävitäù
tair dattän apradäyaibhyo, yo bhuìkte stena eva saù
Geeta Chapter. 3.12 - In charge of the various necessities of life, the demigods, being satisfied by the
performance of yajïa [sacrifice], will supply all necessities to you. But he who enjoys such gifts without
offering them to the demigods in return is certainly a thief.
yajïa-çiñöäçinaù santo, mucyante sarva-kilbiñaiù
bhuïjate te tv aghaà päpä, ye pacanty ätma-käraëät
Geeta Chapter. 3.13 - The devotees of the Lord are released from all kinds of sins because they eat food which
is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
annäd bhavanti bhütäni, parjanyäd anna-sambhavaù

21. yajïäd bhavati parjanyo, yajïaù karma-samudbhavaù
Geeta Chapter. 3.14 - All living bodies subsist on food grains, which are produced from rains. Rains are
produced by performance of yajïa [sacrifice], and yajïa is born of prescribed duties.
karma brahmodbhavaà viddhi, brahmäkñara-samudbhavam
tasmät sarva-gataà brahma, nityaà yajïe pratiñöhitam
Geeta Chapter. 3.15 - Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested
from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally
situated in acts of sacrifice.
evaà pravartitaà cakraà, nänuvartayatéha yaù
aghäyur indriyärämo, moghaà pärtha sa jévati
Geeta Chapter. 3.16 - My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus
established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a
person lives in vain.
yas tv ätma-ratir eva syäd, ätma-tåptaç ca mänavaù
ätmany eva ca santuñöas, tasya käryaà na vidyate
Geeta Chapter. 3.17 - But for one who takes pleasure in the self, whose human life is one of self-realization,
and who is satisfied in the self only, fully satiated-for him there is no duty.
naiva tasya kåtenärtho, näkåteneha kaçcana
na cäsya sarva-bhüteñu, kaçcid artha-vyapäçrayaù
Geeta Chapter. 3.18 - A self-realized man has no purpose to fulfill in the discharge of his prescribed duties,
nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
tasmäd asaktaù satataà, käryaà karma samäcara
asakto hy äcaran karma, param äpnoti püruñaù
Geeta Chapter. 3.19 - Therefore, without being attached to the fruits of activities, one should act as a matter
of duty, for by working without attachment one attains the Supreme.
karmaëaiva hi saàsiddhim, ästhitä janakädayaù
loka-saìgraham eväpi, sampaçyan kartum arhasi
Geeta Chapter. 3.20 - Kings such as Janaka attained perfection solely by performance of prescribed duties.
Therefore, just for the sake of educating the people in general, you should perform your work.
yad yad äcarati çreñöhas, tat tad evetaro janaù
sa yat pramäëaà kurute, lokas tad anuvartate

22. Geeta Chapter. 3.21 - Whatever action a great man performs, common men follow. And whatever standards
he sets by exemplary acts, all the world pursues.
na me pärthästi kartavyaà, triñu lokeñu kiïcana
nänaväptam aväptavyaà, varta eva ca karmaëi
Geeta Chapter. 3.22 - O son of Påthä, there is no work prescribed for Me within all the three planetary
systems. Nor am I in want of anything, nor have I a need to obtain anything-and yet I am engaged in
prescribed duties.
jätu karmaëy atandritaù, mama vartmänuvartante
manuñyäù pärtha sarvaçaù
Geeta Chapter. 3.23 - For if I ever failed to engage in carefully performing prescribed duties, O Pärtha,
certainly all men would follow My path.
utsédeyur ime lokä, na kuryäà karma ced aham
saìkarasya ca kartä syäm, upahanyäm imäù prajäù
Geeta Chapter. 3.24 - If I did not perform prescribed duties, all these worlds would be put to ruination. I
would be the cause of creating unwanted population, and I would thereby destroy the peace of all living
beings.
saktäù karmaëy avidväàso, yathä kurvanti bhärata
kuryäd vidväàs tathäsaktaç, cikérñur loka-saìgraham
Geeta Chapter. 3.25 - As the ignorant perform their duties with attachment to results, the learned may
similarly act, but without attachment, for the sake of leading people on the right path.
na buddhi-bhedaà janayed, ajïänäà karma-saìginäm
joñayet sarva-karmäëi, vidvän yuktaù samäcaran
Geeta Chapter. 3.26 - So as not to disrupt the minds of ignorant men attached to the fruitive results of
prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of
devotion, he should engage them in all sorts of activities [for the gradual development of Kåñëa
consciousness].
prakåteù kriyamäëäni, guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä, kartäham iti manyate
Geeta Chapter. 3.27 - The spirit soul bewildered by the influence of false ego thinks himself the doer of
activities that are in actuality carried out by the three modes of material nature.
tattva-vit tu mahä-bäho, guëa-karma-vibhägayoù
guëä guëeñu vartanta, iti matvä na sajjate

23. Geeta Chapter. 3.28 - One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage
himself in the senses and sense gratification, knowing well the differences between work in devotion and
work for fruitive results.
prakåter guëa-sammüòhäù, sajjante guëa-karmasu
tän akåtsna-vido mandän, kåtsna-vin na vicälayet
Geeta Chapter. 3.29 - Bewildered by the modes of material nature, the ignorant fully engage themselves in
material activities and become attached. But the wise should not unsettle them, although these duties are
inferior due to the performers' lack of knowledge.
mayi sarväëi karmäëi, sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä, yudhyasva vigata-jvaraù
Geeta Chapter. 3.30 - Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me,
without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
ye me matam idaà nityam, anutiñöhanti mänaväù
çraddhävanto 'nasüyanto, mucyante te 'pi karmabhiù
Geeta Chapter. 3.31 - Those persons who execute their duties according to My injunctions and who follow
this teaching faithfully, without envy, become free from the bondage of fruitive actions.
ye tv etad abhyasüyanto, nänutiñöhanti me matam
sarva-jïäna-vimüòhäàs tän, viddhi nañöän acetasaù
Geeta Chapter. 3.32 - But those who, out of envy, disregard these teachings and do not follow them are to be
considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
sadåçaà ceñöate svasyäù, prakåter jïänavän api
prakåtià yänti bhütäni, nigrahaù kià kariñyati
Geeta Chapter. 3.33 - Even a man of knowledge acts according to his own nature, for everyone follows the
nature he has acquired from the three modes. What can repression accomplish?
indriyasyendriyasyärthe, räga-dveñau vyavasthitau
tayor na vaçam ägacchet, tau hy asya paripanthinau
Geeta Chapter. 3.34 - There are principles to regulate attachment and aversion pertaining to the senses and
their objects. One should not come under the control of such attachment and aversion, because they are
stumbling blocks on the path of self-realization.
çreyän sva-dharmo viguëaù, para-dharmät sv-anuñöhität
sva-dharme nidhanaà çreyaù, para-dharmo bhayävahaù

24. Geeta Chapter. 3.35 - It is far better to discharge one's prescribed duties, even though faultily, than another's
duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's
duties, for to follow another's path is dangerous.
arjuna uväca, atha kena prayukto 'yaà, päpaà carati püruñaù
anicchann api värñëeya, baläd iva niyojitaù
Geeta Chapter. 3.36 - Arjuna said: O descendant of Våñëi, by what is one impelled to sinful acts, even
unwillingly, as if engaged by force?
çré-bhagavän uväca, käma eña krodha eña, rajo-guëa-samudbhavaù
mahäçano mahä-päpmä, viddhy enam iha vairiëam
Geeta Chapter. 3.37 - The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of
contact with the material mode of passion and later transformed into wrath, and which is the all-devouring
sinful enemy of this world.
dhümenävriyate vahnir, yathädarço malena ca
yatholbenävåto garbhas, tathä tenedam ävåtam
Geeta Chapter. 3.38 - As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered
by the womb, the living entity is similarly covered by different degrees of this lust.
ävåtaà jïänam etena, jïänino nitya-vairiëä
käma-rüpeëa kaunteya, duñpüreëänalena ca
Geeta Chapter. 3.39 - Thus the wise living entity's pure consciousness becomes covered by his eternal enemy
in the form of lust, which is never satisfied and which burns like fire.
indriyäëi mano buddhir, asyädhiñöhänam ucyate
etair vimohayaty eña, jïänam ävåtya dehinam
Geeta Chapter. 3.40 - The senses, the mind and the intelligence are the sitting places of this lust. Through
them lust covers the real knowledge of the living entity and bewilders him.
tasmät tvam indriyäëy ädau, niyamya bharatarñabha
päpmänaà prajahi hy enaà, jïäna-vijïäna-näçanam
Geeta Chapter. 3.41 - Therefore, O Arjuna, best of the Bhäratas, in the very beginning curb this great symbol
of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
indriyäëi paräëy ähur, indriyebhyaù paraà manaù
manasas tu parä buddhir, yo buddheù paratas tu saù

25. Geeta Chapter. 3.42 - The working senses are superior to dull matter; mind is higher than the senses;
intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
evaà buddheù paraà buddhvä, saàstabhyätmänam ätmanä
jahi çatruà mahä-bäho, käma-rüpaà duräsadam
Geeta Chapter. 3.43 - Thus knowing oneself to be transcendental to the material senses, mind and
intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kåñëa
consciousness] and thus-by spiritual strength-conquer this insatiable enemy known as lust.
Approaching The Ultimate Truth.
In Chapter Four Lord Krishna Reveals How Spiritual Knowledge Is Received By Disciplic Succession And The
Reason And Nature Of His Descent Into The Material Worlds. Here He Also Explains The Paths Of Action And
Knowledge As Well As The Wisdom Regarding The Supreme Knowledge Which Results At The Culmination
Of The Two Paths. Thus This Chapter Is Entitled: Approaching The Ultimate Truth.
çré-bhagavän uväca, imaà vivasvate yogaà, proktavän aham avyayam
vivasvän manave präha, manur ikñväkave 'bravét
Geeta Chapter. 4.1 - The Personality of Godhead, Lord Çré Kåñëa, said: I instructed this imperishable science
of yoga to the sun-god, Vivasvän, and Vivasvän instructed it to Manu, the father of mankind, and Manu in
turn instructed it to Ikñväku.
evaà paramparä-präptam, imaà räjarñayo viduù
sa käleneha mahatä, yogo nañöaù parantapa
Geeta Chapter. 4.2 - This supreme science was thus received through the chain of disciplic succession, and
the saintly kings understood it in that way. But in course of time the succession was broken, and therefore
the science as it is appears to be lost.
sa eväyaà mayä te 'dya, yogaù proktaù purätanaù
bhakto 'si me sakhä ceti, rahasyaà hy etad uttamam
Geeta Chapter. 4.3 - That very ancient science of the relationship with the Supreme is today told by Me to you
because you are My devotee as well as My friend and can therefore understand the transcendental mystery
of this science.

26. arjuna uväca, aparaà bhavato janma, paraà janma vivasvataù
katham etad vijänéyäà, tvam ädau proktavän iti
Geeta Chapter. 4.4 - Arjuna said: The sun-god Vivasvän is senior by birth to You. How am I to understand
that in the beginning You instructed this science to him?
çré-bhagavän uväca, bahüni me vyatétäni, janmäni tava cärjuna
täny ahaà veda sarväëi, na tvaà vettha parantapa
Geeta Chapter. 4.5 - The Personality of Godhead said: Many, many births both you and I have passed. I can
remember all of them, but you cannot, O subduer of the enemy!
ajo 'pi sann avyayätmä, bhütänäm éçvaro 'pi san
prakåtià sväm adhiñöhäya, sambhavämy ätma-mäyayä
Geeta Chapter. 4.6 - Although I am unborn and My transcendental body never deteriorates, and although I
am the Lord of all living entities, I still appear in every millennium in My original transcendental form.
yadä yadä hi dharmasya, glänir bhavati bhärata
abhyutthänam adharmasya, tadätmänaà såjämy aham
Geeta Chapter. 4.7 - Whenever and wherever there is a decline in religious practice, O descendant of
Bharata, and a predominant rise of irreligion-at that time I descend Myself.
pariträëäya sädhünäà, vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya, sambhavämi yuge yuge
Geeta Chapter. 4.8 - To deliver the pious and to annihilate the miscreants, as well as to reestablish the
principles of religion, I Myself appear, millennium after millennium.
janma karma ca me divyam, evaà yo vetti tattvataù
tyaktvä dehaà punar janma, naiti mäm eti so 'rjuna
Geeta Chapter. 4.9 - One who knows the transcendental nature of My appearance and activities does not,
upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
véta-räga-bhaya-krodhä, man-mayä mäm upäçritäù
bahavo jïäna-tapasä, pütä mad-bhävam ägatäù
Geeta Chapter. 4.10 - Being freed from attachment, fear and anger, being fully absorbed in Me and taking
refuge in Me, many, many persons in the past became purified by knowledge of Me-and thus they all attained
transcendental love for Me.
ye yathä mäà prapadyante, täàs tathaiva bhajämy aham
mama vartmänuvartante, manuñyäù pärtha sarvaçaù

27. Geeta Chapter. 4.11 - As all surrender unto Me, I reward them accordingly. Everyone follows My path in all
respects, O son of Påthä.
käìkñantaù karmaëäà siddhià, yajanta iha devatäù
kñipraà hi mänuñe loke, siddhir bhavati karma-jä
Geeta Chapter. 4.12 - Men in this world desire success in fruitive activities, and therefore they worship the
demigods. Quickly, of course, men get results from fruitive work in this world.
cätur-varëyaà mayä såñöaà, guëa-karma-vibhägaçaù
tasya kartäram api mäà, viddhy akartäram avyayam
Geeta Chapter. 4.13 - According to the three modes of material nature and the work associated with them,
the four divisions of human society are created by Me. And although I am the creator of this system, you
should know that I am yet the nondoer, being unchangeable.
na mäà karmäëi limpanti, na me karma-phale spåhä
iti mäà yo 'bhijänäti, karmabhir na sa badhyate
Geeta Chapter. 4.14 - There is no work that affects Me; nor do I aspire for the fruits of action. One who
understands this truth about Me also does not become entangled in the fruitive reactions of work.
evaà jïätvä kåtaà karma, pürvair api mumukñubhiù
kuru karmaiva tasmät tvaà, pürvaiù pürvataraà kåtam
Geeta Chapter. 4.15 - All the liberated souls in ancient times acted with this understanding of My
transcendental nature. Therefore you should perform your duty, following in their footsteps.
kià karma kim akarmeti, kavayo 'py atra mohitäù
tat te karma pravakñyämi, yaj jïätvä mokñyase 'çubhät
Geeta Chapter. 4.16 - Even the intelligent are bewildered in determining what is action and what is inaction.
Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
karmaëo hy api boddhavyaà, boddhavyaà ca vikarmaëaù
akarmaëaç ca boddhavyaà, gahanä karmaëo gatiù
Geeta Chapter. 4.17 - The intricacies of action are very hard to understand. Therefore one should know
properly what action is, what forbidden action is, and what inaction is.
karmaëy akarma yaù paçyed, akarmaëi ca karma yaù
sa buddhimän manuñyeñu, sa yuktaù kåtsna-karma-kåt
Geeta Chapter. 4.18 - One who sees inaction in action, and action in inaction, is intelligent among men, and
he is in the transcendental position, although engaged in all sorts of activities.

28. yasya sarve samärambhäù, käma-saìkalpa-varjitäù
jïänägni-dagdha-karmäëaà, tam ähuù paëòitaà budhäù
Geeta Chapter. 4.19 - One is understood to be in full knowledge whose every endeavor is devoid of desire for
sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up
by the fire of perfect knowledge.
tyaktvä karma-phaläsaìgaà, nitya-tåpto niräçrayaù
karmaëy abhipravåtto 'pi, naiva kiïcit karoti saù
Geeta Chapter. 4.20 - Abandoning all attachment to the results of his activities, ever satisfied and
independent, he performs no fruitive action, although engaged in all kinds of undertakings.
niräçér yata-cittätmä, tyakta-sarva-parigrahaù
çäréraà kevalaà karma, kurvan näpnoti kilbiñam
Geeta Chapter. 4.21 - Such a man of understanding acts with mind and intelligence perfectly controlled,
gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus
working, he is not affected by sinful reactions.
yadåcchä-läbha-santuñöo, dvandvätéto vimatsaraù
samaù siddhäv asiddhau ca, kåtväpi na nibadhyate
Geeta Chapter. 4.22 - He who is satisfied with gain which comes of its own accord, who is free from duality
and does not envy, who is steady in both success and failure, is never entangled, although performing
actions.
gata-saìgasya muktasya, jïänävasthita-cetasaù
yajïäyäcarataù karma, samagraà praviléyate
Geeta Chapter. 4.23 - The work of a man who is unattached to the modes of material nature and who is fully
situated in transcendental knowledge merges entirely into transcendence.
brahmärpaëaà brahma havir, brahmägnau brahmaëä hutam
brahmaiva tena gantavyaà, brahma-karma-samädhinä
Geeta Chapter. 4.24 - A person who is fully absorbed in Kåñëa consciousness is sure to attain the spiritual
kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and
that which is offered is of the same spiritual nature.
daivam eväpare yajïaà, yoginaù paryupäsate
brahmägnäv apare yajïaà, yajïenaivopajuhvati
Geeta Chapter. 4.25 - Some yogés perfectly worship the demigods by offering different sacrifices to them, and
some of them offer sacrifices in the fire of the Supreme Brahman.

29. çroträdénéndriyäëy anye, saàyamägniñu juhvati
çabdädén viñayän anya, indriyägniñu juhvati
Geeta Chapter. 4.26 - Some [the unadulterated brahmacärés] sacrifice the hearing process and the senses in
the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the
fire of the senses.
sarväëéndriya-karmäëi, präëa-karmäëi cäpare
ätma-saàyama-yogägnau, juhvati jïäna-dépite
Geeta Chapter. 4.27 - Others, who are interested in achieving self-realization through control of the mind
and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the
controlled mind.
dravya-yajïäs tapo-yajïä, yoga-yajïäs tathäpare
svädhyäya-jïäna-yajïäç ca, yatayaù saàçita-vratäù
Geeta Chapter. 4.28 - Having accepted strict vows, some become enlightened by sacrificing their possessions,
and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the
Vedas to advance in transcendental knowledge.
apäne juhvati präëaà, präëe 'pänaà tathäpare, präëäpäna-gaté ruddhvä, präëäyäma-paräyaëäù,
apare niyatähäräù, präëän präëeñu juhvati
Geeta Chapter. 4.29 - Still others, who are inclined to the process of breath restraint to remain in trance,
practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into
the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process,
offer the outgoing breath into itself as a sacrifice.
sarve 'py ete yajïa-vido, yajïa-kñapita-kalmañäù
yajïa-çiñöämåta-bhujo, yänti brahma sanätanam
Geeta Chapter. 4.30 - All these performers who know the meaning of sacrifice become cleansed of sinful
reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal
atmosphere.
näyaà loko 'sty ayajïasya
kuto 'nyaù kuru-sattama
Geeta Chapter. 4.31 - O best of the Kuru dynasty, without sacrifice one can never live happily on this planet
or in this life: what then of the next?
evaà bahu-vidhä yajïä, vitatä brahmaëo mukhe
karma-jän viddhi tän sarvän, evaà jïätvä vimokñyase

30. Geeta Chapter. 4.32 - All these different types of sacrifice are approved by the Vedas, and all of them are born
of different types of work. Knowing them as such, you will become liberated.
çreyän dravya-mayäd yajïäj, jïäna-yajïaù parantapa
sarvaà karmäkhilaà pärtha, jïäne parisamäpyate
Geeta Chapter. 4.33 - O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere
sacrifice of material possessions. After all, O son of Påthä, all sacrifices of work culminate in transcendental
knowledge.
tad viddhi praëipätena, paripraçnena sevayä
upadekñyanti te jïänaà, jïäninas tattva-darçinaù
Geeta Chapter. 4.34 - Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized souls can impart knowledge unto you because
they have seen the truth.
yaj jïätvä na punar moham, evaà yäsyasi päëòava
yena bhütäny açeñäëi, drakñyasy ätmany atho mayi
Geeta Chapter. 4.35 - Having obtained real knowledge from a self-realized soul, you will never fall again into
such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other
words, that they are Mine.
api ced asi päpebhyaù, sarvebhyaù päpa-kåt-tamaù
sarvaà jïäna-plavenaiva, våjinaà santariñyasi
Geeta Chapter. 4.36 - Even if you are considered to be the most sinful of all sinners, when you are situated in
the boat of transcendental knowledge you will be able to cross over the ocean of miseries.
yathaidhäàsi samiddho 'gnir, bhasma-sät kurute 'rjuna
jïänägniù sarva-karmäëi, bhasma-sät kurute tathä
Geeta Chapter. 4.37 - As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn
to ashes all reactions to material activities.
na hi jïänena sadåçaà, pavitram iha vidyate
tat svayaà yoga-saàsiddhaù, kälenätmani vindati
Geeta Chapter. 4.38 - In this world, there is nothing so sublime and pure as transcendental knowledge. Such
knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of
devotional service enjoys this knowledge within himself in due course of time.
çraddhäväl labhate jïänaà, tat-paraù saàyatendriyaù
jïänaà labdhvä paräà çäntim, acireëädhigacchati

31. Geeta Chapter. 4.39 - A faithful man who is dedicated to transcendental knowledge and who subdues his
senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual
peace.
ajïaç cäçraddadhänaç ca, saàçayätmä vinaçyati
näyaà loko 'sti na paro, na sukhaà saàçayätmanaù
Geeta Chapter. 4.40 - But ignorant and faithless persons who doubt the revealed scriptures do not attain God
consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.
yoga-sannyasta-karmäëaà, jïäna-saïchinna-saàçayam
ätmavantaà na karmäëi, nibadhnanti dhanaïjaya
Geeta Chapter. 4.41 - One who acts in devotional service, renouncing the fruits of his actions, and whose
doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not
bound by the reactions of work, O conqueror of riches.
tasmäd ajïäna-sambhütaà, håt-sthaà jïänäsinätmanaù
chittvainaà saàçayaà yogam, ätiñöhottiñöha bhärata
Geeta Chapter. 4.42 - Therefore the doubts which have arisen in your heart out of ignorance should be
slashed by the weapon of knowledge. Armed with yoga, O Bhärata, stand and fight.
Action And Renunciation.
In Chapter Five Lord Krishna Delineates The Concepts Of Action With Detachment And Renunciation In
Actions Explaining That Both Are A Means To The Same Goal. Here He Explains How Salvation Is Attained By
The Pursuance Of These Paths. Thus This Chapter Is Entitled: Action And Renunciation.
arjuna uväca, sannyäsaà karmaëäà kåñëa, punar yogaà ca çaàsasi
yac chreya etayor ekaà, tan me brühi su-niçcitam
Geeta Chapter. 5.1 - Arjuna said: O Kåñëa, first of all You ask me to renounce work, and then again You
recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
çré-bhagavän uväca, sannyäsaù karma-yogaç ca, niùçreyasa-karäv ubhau
tayos tu karma-sannyäsät, karma-yogo viçiñyate

32. Geeta Chapter. 5.2 - The Personality of Godhead replied: The renunciation of work and work in devotion are
both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
jïeyaù sa nitya-sannyäsé, yo na dveñöi na käìkñati
nirdvandvo hi mahä-bäho, sukhaà bandhät pramucyate
Geeta Chapter. 5.3 - One who neither hates nor desires the fruits of his activities is known to be always
renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely
liberated, O mighty-armed Arjuna.
säìkhya-yogau påthag bäläù, pravadanti na paëòitäù
ekam apy ästhitaù samyag, ubhayor vindate phalam
Geeta Chapter. 5.4 - Only the ignorant speak of devotional service [karma-yoga] as being different from the
analytical study of the material world [Säìkhya]. Those who are actually learned say that he who applies
himself well to one of these paths achieves the results of both.
yat säìkhyaiù präpyate sthänaà, tad yogair api gamyate
ekaà säìkhyaà ca yogaà ca, yaù paçyati sa paçyati
Geeta Chapter. 5.5 - One who knows that the position reached by means of analytical study can also be
attained by devotional service, and who therefore sees analytical study and devotional service to be on the
same level, sees things as they are.
sannyäsas tu mahä-bäho, duùkham äptum ayogataù
yoga-yukto munir brahma, na cireëädhigacchati
Geeta Chapter. 5.6 - Merely renouncing all activities yet not engaging in the devotional service of the Lord
cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme
without delay.
yoga-yukto viçuddhätmä, vijitätmä jitendriyaù
sarva-bhütätma-bhütätmä, kurvann api na lipyate
Geeta Chapter. 5.7 - One who works in devotion, who is a pure soul, and who controls his mind and senses is
dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
naiva kiïcit karométi, yukto manyeta tattva-vit, paçyaï çåëvan spåçaï jighrann, açnan gacchan svapan
çvasan, pralapan visåjan gåhëann, unmiñan nimiñann api, indriyäëéndriyärtheñu, vartanta iti dhärayan
Geeta Chapter. 5.8-9 - A person in the divine consciousness, although engaged in seeing, hearing, touching,
smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does
nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always
knows that only the material senses are engaged with their objects and that he is aloof from them.
brahmaëy ädhäya karmäëi, saìgaà tyaktvä karoti yaù

33. lipyate na sa päpena, padma-patram ivämbhasä
Geeta Chapter. 5.10 - One who performs his duty without attachment, surrendering the results unto the
Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
käyena manasä buddhyä, kevalair indriyair api
yoginaù karma kurvanti, saìgaà tyaktvätma-çuddhaye
Geeta Chapter. 5.11 - The yogés, abandoning attachment, act with body, mind, intelligence and even with the
senses, only for the purpose of purification.
yuktaù karma-phalaà tyaktvä, çäntim äpnoti naiñöhikém
ayuktaù käma-käreëa, phale sakto nibadhyate
Geeta Chapter. 5.12 - The steadily devoted soul attains unadulterated peace because he offers the result of
all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his
labor, becomes entangled.
sarva-karmäëi manasä, sannyasyäste sukhaà vaçé
nava-dväre pure dehé, naiva kurvan na kärayan
Geeta Chapter. 5.13 - When the embodied living being controls his nature and mentally renounces all
actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to
be done.
na kartåtvaà na karmäëi, lokasya såjati prabhuù
na karma-phala-saàyogaà, svabhävas tu pravartate
Geeta Chapter. 5.14 - The embodied spirit, master of the city of his body, does not create activities, nor does
he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material
nature.
nädatte kasyacit päpaà, na caiva sukåtaà vibhuù
ajïänenävåtaà jïänaà, tena muhyanti jantavaù
Geeta Chapter. 5.15 - Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied
beings, however, are bewildered because of the ignorance which covers their real knowledge.
jïänena tu tad ajïänaà, yeñäà näçitam ätmanaù
teñäm äditya-vaj jïänaà, prakäçayati tat param
Geeta Chapter. 5.16 - When, however, one is enlightened with the knowledge by which nescience is destroyed,
then his knowledge reveals everything, as the sun lights up everything in the daytime.
tad-buddhayas tad-ätmänas, tan-niñöhäs tat-paräyaëäù

34. gacchanty apunar-ävåttià, jïäna-nirdhüta-kalmañäù
Geeta Chapter. 5.17 - When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one
becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of
liberation.
vidyä-vinaya-sampanne, brähmaëe gavi hastini
çuni caiva çva-päke ca, paëòitäù sama-darçinaù
Geeta Chapter. 5.18 - The humble sages, by virtue of true knowledge, see with equal vision a learned and
gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste].
ihaiva tair jitaù sargo, yeñäà sämye sthitaà manaù
nirdoñaà hi samaà brahma, tasmäd brahmaëi te sthitäù
Geeta Chapter. 5.19 - Those whose minds are established in sameness and equanimity have already
conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already
situated in Brahman.
na prahåñyet priyaà präpya, nodvijet präpya cäpriyam
sthira-buddhir asammüòho, brahma-vid brahmaëi sthitaù
Geeta Chapter. 5.20 - A person who neither rejoices upon achieving something pleasant nor laments upon
obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of
God, is already situated in transcendence.
bähya-sparçeñv asaktätmä, vindaty ätmani yat sukham
sa brahma-yoga-yuktätmä, sukham akñayam açnute
Geeta Chapter. 5.21 - Such a liberated person is not attracted to material sense pleasure but is always in
trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he
concentrates on the Supreme.
ye hi saàsparça-jä bhogä, duùkha-yonaya eva te
ädy-antavantaù kaunteya, na teñu ramate budhaù
Geeta Chapter. 5.22 - An intelligent person does not take part in the sources of misery, which are due to
contact with the material senses. O son of Kunté, such pleasures have a beginning and an end, and so the
wise man does not delight in them.
çaknotéhaiva yaù soòhuà, präk çaréra-vimokñaëät
käma-krodhodbhavaà vegaà, sa yuktaù sa sukhé naraù
Geeta Chapter. 5.23 - Before giving up this present body, if one is able to tolerate the urges of the material
senses and check the force of desire and anger, he is well situated and is happy in this world.

35. yo 'ntaù-sukho 'ntar-ärämas, tathäntar-jyotir eva yaù
sa yogé brahma-nirväëaà, brahma-bhüto 'dhigacchati
Geeta Chapter. 5.24 - One whose happiness is within, who is active and rejoices within, and whose aim is
inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
labhante brahma-nirväëam, åñayaù kñéëa-kalmañäù
chinna-dvaidhä yatätmänaù, sarva-bhüta-hite ratäù
Geeta Chapter. 5.25 - Those who are beyond the dualities that arise from doubts, whose minds are engaged
within, who are always busy working for the welfare of all living beings, and who are free from all sins
achieve liberation in the Supreme.
käma-krodha-vimuktänäà, yaténäà yata-cetasäm
abhito brahma-nirväëaà, vartate viditätmanäm
Geeta Chapter. 5.26 - Those who are free from anger and all material desires, who are self-realized, self-
disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very
near future.
sparçän kåtvä bahir bähyäàç, cakñuç caiväntare bhruvoù, präëäpänau samau kåtvä, näsäbhyantara-
cäriëau, yatendriya-mano-buddhir, munir mokña-paräyaëaù, vigatecchä-bhaya-krodho, yaù sadä mukta
eva saù
Geeta Chapter. 5. 27-28 - Shutting out all external sense objects, keeping the eyes and vision concentrated
between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus
controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from
desire, fear and anger. One who is always in this state is certainly liberated.
bhoktäraà yajïa-tapasäà, sarva-loka-maheçvaram
suhådaà sarva-bhütänäà, jïätvä mäà çäntim åcchati
Geeta Chapter. 5.29 - A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all
sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher
of all living entities, attains peace from the pangs of material miseries.
The Science Of Self-Realization.
In Chapter Six Lord Krishna Reveals Astanga Yoga, And The Exact Process Of Practicing Such Yoga. He
Explains In Detail The Difficulties Of The Mind And The Procedures By Which One May Gain Mastery Of Their

36. Mind Through Yoga Which Reveals The Spiritual Nature Of A Living Entity. Thus This Chapter Is Entitled:
The Science Of Self-Realization.
çré-bhagavän uväca, anäçritaù karma-phalaà, käryaà karma karoti yaù
sa sannyäsé ca yogé ca, na niragnir na cäkriyaù
Geeta Chapter. 6.1 - The Supreme Personality of Godhead said: One who is unattached to the fruits of his
work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who
lights no fire and performs no duty.
yaà sannyäsam iti prähur, yogaà taà viddhi päëòava
na hy asannyasta-saìkalpo, yogé bhavati kaçcana
Geeta Chapter. 6.2 - What is called renunciation you should know to be the same as yoga, or linking oneself
with the Supreme, O son of Päëòu, for one can never become a yogé unless he renounces the desire for sense
gratification.
ärurukñor muner yogaà, karma käraëam ucyate
yogärüòhasya tasyaiva, çamaù käraëam ucyate
Geeta Chapter. 6.3 - For one who is a neophyte in the eightfold yoga system, work is said to be the means;
and for one who is already elevated in yoga, cessation of all material activities is said to be the means.
yadä hi nendriyärtheñu, na karmasv anuñajjate
sarva-saìkalpa-sannyäsé, yogärüòhas tadocyate
Geeta Chapter. 6.4 - A person is said to be elevated in yoga when, having renounced all material desires, he
neither acts for sense gratification nor engages in fruitive activities.
uddhared ätmanätmänaà, nätmänam avasädayet
ätmaiva hy ätmano bandhur, ätmaiva ripur ätmanaù
Geeta Chapter. 6.5 - One must deliver himself with the help of his mind, and not degrade himself. The mind is
the friend of the conditioned soul, and his enemy as well.
bandhur ätmätmanas tasya, yenätmaivätmanä jitaù
anätmanas tu çatrutve, vartetätmaiva çatru-vat
Geeta Chapter. 6.6 - For him who has conquered the mind, the mind is the best of friends; but for one who has
failed to do so, his mind will remain the greatest enemy.
jitätmanaù praçäntasya, paramätmä samähitaù
çétoñëa-sukha-duùkheñu, tathä mänäpamänayoù

37. Geeta Chapter. 6.7 - For one who has conquered the mind, the Supersoul is already reached, for he has
attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the
same.
jïäna-vijïäna-tåptätmä, küöa-stho vijitendriyaù
yukta ity ucyate yogé, sama-loñöräçma-käïcanaù
Geeta Chapter. 6.8 - A person is said to be established in self-realization and is called a yogé [or mystic] when
he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in
transcendence and is self-controlled. He sees everything-whether it be pebbles, stones or gold-as the same.
suhån-miträry-udäséna-, madhyastha-dveñya-bandhuñu
sädhuñv api ca päpeñu, sama-buddhir viçiñyate
Geeta Chapter. 6.9 - A person is considered still further advanced when he regards honest well-wishers,
affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners
all with an equal mind.
yogé yuïjéta satatam, ätmänaà rahasi sthitaù
ekäké yata-cittätmä, niräçér aparigrahaù
Geeta Chapter. 6.10 - A transcendentalist should always engage his body, mind and self in relationship with
the Supreme; he should live alone in a secluded place and should always carefully control his mind. He
should be free from desires and feelings of possessiveness.
çucau deçe pratiñöhäpya, sthiram äsanam ätmanaù, näty-ucchritaà näti-nécaà, cailäjina-kuçottaram,
tatraikägraà manaù kåtvä, yata-cittendriya-kriyaù, upaviçyäsane yuïjyäd, yogam ätma-viçuddhaye
Geeta Chapter. 6.11-12 - To practice yoga, one should go to a secluded place and should lay kuça grass on
the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low
and should be situated in a sacred place. The yogé should then sit on it very firmly and practice yoga to
purify the heart by controlling his mind, senses and activities and fixing the mind on one point.
samaà käya-çiro-grévaà, dhärayann acalaà sthiraù, samprekñya näsikägraà svaà, diçaç cänavalokayan,
praçäntätmä vigata-bhér, brahmacäri-vrate sthitaù, manaù saàyamya mac-citto, yukta äséta mat-paraù
Geeta Chapter. 6.13-14 - One should hold one's body, neck and head erect in a straight line and stare steadily
at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life,
one should meditate upon Me within the heart and make Me the ultimate goal of life.
yuïjann evaà sadätmänaà, yogé niyata-mänasaù
çäntià nirväëa-paramäà, mat-saàsthäm adhigacchati
Geeta Chapter. 6.15 - Thus practicing constant control of the body, mind and activities, the mystic
transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kåñëa] by cessation of
material existence.